FAQ

A Confession Guide

Fri, 11 Jul 2008 10:44:46 -0500

The Sacrament of Penance: Commonly Called Confession and Absolution

The power and authority of absolution reside in the Apostolic priesthood by virtue of our Lord's express declaration: "Whosoever sins ye remit, they are remitted unto them." (John 20:23) The Sacrament of Penance is the method by which this authority is exercised to remit the sins committed after Baptism. Sin destroys the union between the soul and God which was effected in Baptism. Thus, just as there is a sacrament (Baptism) to effect the union in the first place, so there is a sacrament (Penance) to restore this union when sin has broken it. The outward and visible sign of the sacrament is the declaration of a Priest of the Apostolic succession: "I absolve thee from all thy sins." Its inward and spiritual grace is the application of the merits of the Cross to the life of the individual for the forgiveness of sin.

The part of the person approaching this sacrament is repentance. True repentance has three elements:

1. CONTRITION or sorrow for sin. This can be obtained only at the foot of the Cross. We may not have an emotion of sorrow, but when we see what our sins have done to Jesus, we shall be sorry.

2. CONFESSION of all known sin. This involves a careful examination of our conscience. We cannot confess our sins until we see exactly how we look to the all-seeing eye of God.

3. SATISFACTION and AMENDMENT OF LIFE. We must intend to lead a new or better life. This intention is shown by our acceptance and performance of the penance imposed by the Priest in confession.

Self-Examination

Before self-examination, say this prayer:

O Holy Spirit, Source of all light, Spirit of wisdom, of understanding and of knowledge, come to my assistance and enable me to make a good confession. Enlighten me, and help me now to know my sins as one day I shall be forced to recognize them before Your judgment seat. Bring to mind the evil which I have done and the good which I have neglected. Permit me not to be blinded by self-love. Grant me, moreover, heartfelt sorrow for my transgressions, knowing how deeply they have wounded the loving heart of my Heavenly Father; and help me to make a good confession that all stain of guilt may be washed away in the Precious Blood of my Saviour Jesus Christ. AMEN.

Think of yourself as God's child, and of the wickedness of following Satan rather than your loving Father. Do not be in a hurry, and do not vex yourself because you cannot remember everything. Be honest with God and with yourself; this is all God asks of you. Do not fret about your sins. Remember, you are trying to recall them in order that you may be forgiven, not that you may be condemned, "A broken and a contrite hear, O Lord, shalt thou not despise."

PRIDE is putting self in the place of God as the center and objective of our life, or of some department thereof. It is the refusal to recognize our status as creatures, dependent of God for our existence, and placed by him in a specific relationship to the rest of His creation.

Irreverence. Deliberate neglect of the worship of God every Sunday in HIS church, or being
content with a perfunctory participation in it. Disregard of other Holy Days or of additional
opportunities for giving God honor. Failure to thank God or to express our gratitude
adequately.
Disrespect for God or holy things by deliberately treating them, in thought, word, or deed,
in a profane, contemptuous or over-familiar manner. Use of holy things for personal advantage,
or the attempt to bribe or placate God by religious practices or promises.

Sentimentality. Being satisfied with pious feelings and beautiful ceremonies without striving to
obey God's will.

Presumption. Dependence on self rather than on God, with the consequent neglect of the
means of grace--sacraments and prayer. Dispensation of ourselves from ordinary duties on the
grounds that we are superior persons. Satisfaction or complacency over our spiritual
achievements. Refusal to avoid, when possible, immediate occasions of temptation.
Preference for own ideas, customs, schemes or techniques. Foolish optimism.
Failure to recognize our job as a divine vocation, or to offer our work to God.
Unwillingness to surrender to abide in Christ, to let Him act in and through us. Failure to offer
God regularly in intercession the persons or causes that have, or should, enlist our interest
and support.

Distrust. Refusal to recognize God's wisdom, providence and love. Worry, anxiety,
misgivings, scrupulosity, or perfectionism. Attempts to discern or control the future by
spiritualism, astrology, fortune-telling or the like. Magic or superstition.
Over-sensitiveness. Expectation that others will dislike, reject, or mistreat us; over-
readiness so to interpret their attitude, or quickness to take offense. Unfounded suspicions.
Timidity in accepting responsibility, or cowardice in facing difficulty or suffering.
Surrender to feelings of depression, gloom, pessimism, discouragement, self-pity, or fear of
death, instead of fighting to be brave, cheerful, and hopeful.

Impenitence. Refusal to search out and face up to our sins, or to confess them or admit them
before God. Disregard of our sins or pretense that we are better than we are. Self-justification
or discounting our sins as insignificant, natural, or inevitable. Self-righteous comparison of
ourselves with others.
Refusal to accept just punishment or to make due reparation when possible. Deceit or
lying to escape the consequence of our sins, or allowing another to suffer the blame for our
faults. Overcompensation or attempts at self-reform or self-vengeance, to avoid surrender to
God in humble penitence.
Shame (hurt pride), sorrow for ourselves because our sins make us less respectable
than we like to think we are, or because we fear punishment or injury to our reputation, rather
than sorrow for what sin is in the eyes of God. Refusal to admit that we were in the wrong or to
apologize. Refusal to accept forgiveness from God or others. Doubt that God can forgive our
sins, or failure to use the means of getting assurance of His forgiveness when we need it. Unwillingness to forgive ourselves.

Vanity. Crediting to ourselves rather than to God our talents, abilities, insights,
accomplishments, good works. Refusal to admit indebtedness to others, or adequately to
express gratitude for their help. Hypocrisy. Pretense to virtues we do not possess. False
humility. Harsh judgment on others for faults we excuse in ourselves.
Boasting, exaggeration, drawing attention to ourselves by talking too much, by claiming
ability, wisdom, experience, or influence we do not have, or by eccentric or ostentatious
behavior. Undue concern over, or expenditure of time, money, or energy on looks, dress,
surroundings, etc., in order to impress others; or deliberate slovenliness for the same purpose.
Seeking, desiring, or relishing flattery or compliments.

Arrogance. Insisting that others conform to our wishes, recognize our leadership, accept our
own estimate of our worth. Being overbearing, argumentative, opinionated, obstinate.

Snobbery. Pride over race, family, position, personality, education, skill, achievements, or possessions.

ANGER is open rebellion against God or our fellow creatures. Its purpose and desire is to eliminate any obstacle to our self-seeking, to retaliate against any threat to our security, to avenge insult or injury to our person.

Resentment. Refusal to discern, accept or fulfill God's vocation. Dissatisfaction with the
talents, abilities, or opportunities He has given us. Unwillingness to face up to difficulties or
sacrifices. Unjustified rebellion or complaint at the circumstances of our lives. Escape from
reality or the attempt to force our will upon it. Transference to God, to our parents, to society, or
to other individuals of the blame for our maladjustment; hatred of God, or antisocial behavior. Cynicism. Annoyance at the contrariness of things; profanity or grumbling.

Pugnacity. Attack upon another in anger. Murder in deed or desire. Combativeness or nursing
of grudges. Injury to another by striking, cursing, or insulting him; or by damaging his reputation
or property. Quarrelsomeness, bickering, contradiction, nagging, rudeness, or snubbing.

Retaliation. Vengeance for wrongs real or imagined, or the plotting thereof. Harsh or
excessive punishment. Hostility, sullenness, or rash judgment. Refusal to forgive, or to offer or
accept reconciliation. Unwillingness to love, to do good to, or to pray for enemies. Boycotting or
ostracizing another for selfish reasons. Spoiling others' pleasure by uncooperativeness or
disdain, because we have not got our way, or because we feel out of sorts or superior.

ENVY is dissatisfaction with our place in God's order of creation, manifested in begrudging His gifts and vocations to others.

Jealousy. Offense at the talents, success, or good fortune of others. Selfish or unnecessary
rivalry or competition. Pleasure at others' difficulties or distress. Belittling others.

Malice. Ill-will, false accusations, slander, backbiting. Reading false motives into others'
behavior. Initiation, collection, or retailing of gossip. Arousing, fostering, or organizing
antagonism against others. Unnecessary criticism, even when true. Deliberate annoyance of
others, teasing, or bullying.

Contempt. Scorn of another's virtue, ability, shortcomings, or failings, Prejudice against those
we consider inferior, or who consider us inferior, or who seem to threaten our security or
position. Ridicule of persons, institutions, or ideals.

COVETOUSNESS is the refusal to respect the integrity of other creatures, expressed in the inordinate accumulation of material things; in the use of other persons for our personal advantage; or in the quest for status, power, or security at their expense.

Inordinate Ambition. Pursuit of status, power, influence, reputation, or possessions at the
expense of the moral law, of other obligations, or of the rights of others. Ruthless or unfair
competition. Putting self or family first. Conformity to standards we recognize as wrong or
inadequate in order to get ahead. Intrigue or conspiracy for self-advancement.

Domination. Seeking to use or possess others. Over-protection of children; refusal to correct
or punish lest we lose their affection; insistence that they conform to our ideal for them contrary
to their own vocation. Imposing our will on others by force, guile, whining, or refusal to
cooperate. Over-readiness to advise or command; abuse of authority. Patronizing, pauperizing,
putting others under a debt of gratitude, or considering ourselves ill-used when others' affection
or compliance is not for sale.
Respect of persons, favoritism, partiality, flattery, fawning, or bribery to win support or
affection. Refusal to uphold the truth to fulfill duties, to perform good acts, or to defend those
wrongfully attacked, because we fear criticism or ridicule, or because we seek to gain the favor
or approval of others. Leading, tempting, or encouraging another to sin.

Avarice. Inordinate pursuit of wealth or material things. Theft, dishonesty, misrepresentation,
or sharing in stolen goods. Cheating in business, taxes, school, or games. Making worldly
success the goal of our life or the standard for judging others.

Prodigality. Waste of natural resources or personal possessions. Extravagance or living
beyond our income, to impress others or to maintain status. Failure to pay debts. Gambling
more than we can afford to lose, or to win unearned profits. Unnecessary borrowing or
carelessness with others' money. Expenditure on self of what is needed for the welfare of
others.

Penuriousness. Undue protection of wealth or security. Selfish insistence on vested interests
or on claimed rights. Refusal to support or help those who have a claim on us. Sponging on
others. Stinginess. Failure to give due proportion of our income to Church and charity, or of our
time and energy to good works. Failure to pay pledges promised to the Church or charities,
when able to do so.

GLUTTONY is the overindulgence of natural appetites for food and drink, and by extension the inordinate quest for pleasure or comfort.

Intemperance. Overindulgence in food, drink, smoking, or other physical pleasures.
Fastidiousness, fussiness, demanding excessively high standards, or dilettantism.
Condemnation of some material things or pleasures as evil in themselves, attempting to
prohibit their use rather than their abuse.

Lack of Discipline. Negligence in keeping the days of fasting or abstinence, or failure to use
other needed means of self-discipline. Neglect of bodily health-- not getting sufficient rest,
recreation, exercise, or wholesome nourishment. Failure to use or to cooperate with available
medical care when ill. Use of sickness as a means of escape from responsibilities.

LUST is the misuse of sex for personal gratification, debasing it from the holy purpose for which God has given it to us.

Unchastity. Violation of the Church's marriage laws. Lack of consideration for one's partner in
the use of the marital relationship. Refusal to fulfill the purpose of Holy Matrimony in the
bringing forth and giving adequate care to children, or to take our full share in the
responsibilities or work involved. Unfaithfulness to one's spouse. Sexual indulgence outside
matrimony, in thought or act, alone or with others.

Immodesty. Stimulation of sexual desire in others by word, dress, or actions; or in one's self
by reading, pictures, or fantasies. Collecting or recounting dirty stories.

Prudery. Fear of sex or condemnation of it as evil in itself. Refusal to seek adequate sexual
instruction or the attempt to prevent others from obtaining it. Stimulation of excessive and
harmful curiosity by undue secrecy. Repression of sex.

Cruelty. Deliberate infliction of pain, mental or physical. Tormenting of animals.

SLOTH is the refusal to respond to our opportunities for growth, service, or sacrifice.

Laziness. Indolence in performing spiritual, mental, or physical duties, or neglect of family,
business, or social obligations or courtesies. Procrastination of disliked tasks. Busyness or
triviality to avoid more important commitments. Devotion of excessive time to rest, recreation,
amusement, television, or the like. Waste of employer's time, or shoddy or inadequate work.

Indifference. Unconcern over injustice to others, especially that caused by currently accepted
social standards; or unmindfulness of the suffering of the world. Failure to become adequately
informed on both sides of contemporary issues or on the Christian principles involved. Neglect
of duties to state or community. Failure to provide adequately for, or to treat justly those in our
employ.
Ignoring of needy, lonely, or unpopular persons in our own or the parish family, or in the
neighborhood; or unwillingness to minister to them. Insufficient attention to the religious and
other needs of our family. Failure to fulfill our obligation of Christian missionary witness, or to
take a full and informed part to make the church's unity and holiness a manifest reality on
earth.

Prayer after self-examination

O my God, how great are my sins! Would that I had never offended thee. If by carelessness or ignorance I have forgotten anything in my self-examination, show it to me now that I may make a good confession

CONTRITION

O my God, I cry unto thee with the prodigal: Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. But now, O God, give me true sorrow of heart for my many sins whereby I have grieved thee. and enable me to make a full confession to thy priest, that I may receive perfect remission of them, through thine infinite goodness. Amen

O God, I am very sorry that I have sinned against thee who are so good. Forgive me for Jesus' sake, and I will try to sin no more. Amen.

O God, I love thee with my whole heart and above all things and am heartily sorry that I have offended thee. May I never offend thee any more. Oh, may I love thee without ceasing, and make it my delight to do in all things thy most holy will. Amen.

CONFESSION

When your turn comes, kneel in the confessional or other place where the Priest is sitting, and say immediately:

Bless me, Father, for I have sinned.

When the Priest has given you his blessing, say, without further delay:

I confess to God Almighty, to Blessed Mary and all the Saints, and to you, Father, that I have sinned exceedingly in thought, word, and deed, by my fault, by my own fault, by my own most grievous fault. Especially, I accuse myself of the following sins since my last confession which was....................ago.

Then, without exaggerating or extenuating the offenses of which you may be conscious, tell them, as if to God himself, with a humble, sorrowful, and contrite heart. When you have finished telling your sins, say:

For these and all my other sins which I cannot now remember, I am heartily sorry, I firmly purpose amendment, and ask pardon of God, and of you, Father, penance, counsel, and absolution. Amen.

Listen attentively to anything the Priest may choose to say; humbly accept the penance he imposes and, when he raises his hand in absolution, make the sign of the cross.

SATISFACTION

Return to your place and make your thanksgiving for your absolution.

I thank thee, my God, for giving me the forgiveness of my sins, through the Precious Blood of Jesus Christ my Savior. Bless the Lord, O my soul, and all that is within me, bless his holy Name.

O most merciful God, who in forgiving our sins rememberest them no more against us forever, accept my unworthy thanks for thy great goodness in blotting out my transgressions. Let the grace of this absolution strengthen and sustain me, and may the pitifulness of thy great mercy defend me evermore from all assaults of the enemy. Amen.

Then perform the penance the Priest assigned to you as follows:

O Lord God, I desire to offer thee the penance which thou hast given me by the word of thy minister. It is as nothing compared to the sins which I have committed: nevertheless, I unite it to the sufferings of my Lord and Savior Jesus Christ and offer it as an act of adoration of thy divine majesty, of sorrow for my sins (especially........), and of supplication for the virtues of........ Then say your penance.

O my God, I resolve to show my thanks to thee for receiving me as thy forgiven child, by fighting against sin in the future. I resolve by thy grace to avoid what is wrong, to believe what is true, to do what is right, and to continue thy faithful soldier and servant unto my life's end.

May the holy Mother of God, my Guardian Angel, and my holy Patron, join with me in giving thanks unto the Lord for his great goodness, and loving-kindness, in pardoning mine iniquity. And may the eternal Father, of his boundless mercy and by the life and death of his dear Son, enable me to persevere unto the end, and + die in his favour. Amen.

Why go to Church on Sunday?

Wed, 2 Jul 2008 13:15:14 -0500

There is really no special difference between what a pagan wants and what a Christian wants. Peace. Inner peace. The strength of spirit which sustains us through all of life’s challenges and particularly during its time of hurt, of disappointment, of sorrow, and of conflict. All of us seek that peace which enables us to live tranquil and secure lives in the midst of a chaotic and threatening world.

The difference between the pagan and the Christian comes in how he or she gets what both want. The pagan seeks assurance, such peace, in transitory and inadequate places: wealth, power, position and such. Or he seeks it through false religion (astrology, new age-ism, yogi, jogging, etc.) which, however promising, always seems to fail in the end, right at the crisis. The Christian, on the other hand, seeks his peace in only one place -- a person, Jesus Christ.

To say that the Christian finds his or her peace in the person of Jesus Christ is to say it all, and yet not enough. For the Christian, to know peace is to know Jesus. But that is a lifelong process, which is approached steadily, by degrees, proportionate in no small way to the amount of effort expended. Jesus is always ready to meet us, to share His life with us and to enrich our own struggling lives -- but he cannot, will not, force us. We must get to know Him. To know Him is indeed to love Him and to receive his peace.
The question for those who would find lasting, eternal peace, then, is, “How do we come to know Jesus?”. We have heard of Him; how do we meet Him? The answer is not strange on complex: we meet Him in the Church. The Church is His body, made available by Him for the singular purpose of introducing Himself to you! Now the Church is composed of all who are baptized into the Church. You meet a part of the Church when you meet another Christian! How simple, and yet how difficult. Sad to say, Christians are not always identifiably such, nor do we usually meet them on those deep and private terms.

So how do we meet Jesus? The best way is to go where Christians gather as Christians -- in Church, especially on Sundays. Yes, we can meet with Christians elsewhere and other times, but do we?

Sunday Church attendance is the surest, best way of getting to know Jesus and beginning the process of entering into His peace.

So the answer to our question of “Why go to Church?” is simple: to get to know Jesus.

Elie Wiesel tells the story of one of the great Hasidic rebbes, or rabbis, when the great man was but a young boy studying in the local yeshiva. The teacher noticed that the lad was occasionally absent from the classroom where he was studying Torah. Finally, one day, he followed the boy into the surrounding woods where he discovered the rabbi-to-be praying. “What are you doing?” he asked. The boy replied, “Praying.” “But why do you come all the way out here to pray,” the teacher pressed. “Don’t you know that everywhere God is the same?” “Oh yes,” the lad replied, “God is everywhere the same…but I am not.”

Surely Jesus can be everywhere. Even, presumably, on the golf course, though many seek and few find! But we are not everywhere the same. To go to Church is to put us in touch with Jesus in a unique way. He speaks to us through the words of Scripture and challenges us through the sermon, he encounters us as we open ourselves to him in prayer, humbles us through the acknowledgment of our sins, and lifts our spirits through song, but most importantly, he feeds our souls, becomes part of us, when we receive the Holy Communion.

The mature Christian will, of course, read the Bible daily and pray at least once during the day. He may read spiritual literature or listen to religious music. Some of us will do that; but many will not. Sunday worship represents the one time during the week when we can devote ourselves exclusively to God, to meeting Jesus. And it is, normally, the only place where we participate in the Holy Eucharist and receive him mystically into the depths of our souls.

The world is very much with us, indeed. It tugs continually at us, urging its deformed values upon us at every turn. If we are to resist, we must take action. And that action is to worship God in Church. We need a “time out”. Oh, certainly, we can get by for a while, perhaps, on momentum. But finally, the friction of life drags us down, our lives begin to clutter up and to lose direction. We think less and less of Jesus and more and more about ourselves. What little peace we had wears thinner and thinner.

We have, in the words of Mark Twain, “neglected our habits”. We have neglected the habits of concern for others, of love for family and those beyond, of devotion to that which is greater than we are, of moral discernment. And that is because, most particularly, we have neglected the habit of going to Church. We are in the process of walking away from a friend, the only friend who can sustain our lives, give them meaning, and preserve them eternally -- Jesus Christ. You are in trouble or headed there, when you must decide to go to Church; the fulfilled, spiritually mature person assumes he will go to Church -- it’s a habit (and a pleasure).

Of course, after we have gone to Church for a period of time, we recognize that there are other reasons for doing so. We come to realize that, not only do we benefit, but God actually requires us (in the fourth Commandment on keeping holy the Sabbath day) to devote time each week to Him and his purposes. We come to appreciate discipline and sacrifice in the spiritual life, even when we don’t want to do something. We come to see that we give to the Church and to God (the weight of our presence and fellowship, the obedience He desires) outweighs what we thinks we may or may not “get out of it”. We begin to understand that the workings of sin and evil are more subtle than we imagined and that the workings of God are subtler still. And we arrive at the point when we perceive ourselves “out of kilter” without that weekly remembrance of His great mercy and love.

Those who go to Church regularly, know, for the mast part why they go. If you are wondering why, perhaps it’s time you did so too. Oh, no mistake about it: not every visit will be a mountaintop experience. But over the long haul, this is how we get to know Jesus. And how our lives are truly filled with His peace.

See you in Church next Sunday!

Why do you...

Wed, 2 Jul 2008 13:09:57 -0500

Why do you pray from a book? Our Book of Common Prayer provides a uniform, Biblically sound form of communal worship for our people; it gives us the best of centuries of Christian worship and devotion.

Why do you have Holy Communion so often? Holy Scripture teaches that we must receive the Body and Blood of Jesus Christ in order to have a full spiritual life; frequent reception of Holy Communion helps us to grow in our Christian life (See St. John 6:53)

Why do you keep changing positions in you worship? Anglicans, in general, stand to praise, kneel to pray, and sit for instruction. These bodily postures remind us of what we are doing and provide an orderly and communal form of worship.

Why do you bow to crosses? It is by the Holy Cross of Jesus Christ that we are saved from our sins and have access to heaven; what the Lord did for us on the cross makes it an object of prayerful respect for Anglican Christians. We also sign ourselves with the Sign of the Cross in our worship to remind us of our Baptisms and how we are saved. Some Anglicans bow at special moments in our worship; many bow at the references in our services to the name of Jesus on ascriptions to the Holy Trinity.

Why do some Anglicans go down on one knee at certain times in their services? “Genuflecting” on the right knee is a way of showing deep respect. It is done when the Holy Communion is on the altar, when the bishop passes in procession, and at the reference to Christ’s Incarnation in the Nicene Creed -- all to show special reverence to the sacrament, the successors of the apostles, and to God becoming man in Jesus Christ. We are applying Philippians 2:10 to our worship.

Why do you use candles in worship? Candles represent the light of Christ; they also signify acts of prayer. In some churches they are lit when one is offering prayer. A single light burns near the Sacrament of Christ’s Body and Blood on the altar when it is kept through the week for Communion of the Sick. This burning light is called a Sacrament Lamp, or Sanctuary Lamp.

What do you use Holy Oil for? The bishop of each Anglican Diocese blesses Holy Oils each year, for Baptisms, Confirmations and the Anointing of the sick for healing. Our bishops and priests lay hands on the sick and anoint them with oil in the sign of the cross with prayers for healing. All oils are usually administered in the sign of the cross. Anointing with oil is prescribed by James 5:14.

What authority do you ministers have? The New Testament has examples of the Orders of the Ministry: our Bishops, Priests, and Deacons have an unbroken line of history and belief directly back to the Twelve Apostles and Jesus Christ. Their ordinations are a guarantee of their authority to teach and minister to God’s People. (See St. John 20:22-23)

Why do you baptize infants? Our Lord did not qualify his call for mankind to be baptized. Anglicans baptize children as soon as possible to bring them into the Kingdom of God. Age or knowledge is not a qualification for baptisms; our sponsors in Holy Baptism make the promises for us and act as sureties for children being instructed and confirmed at a later time.

Why do godparents hold a candle in the Baptismal service? To symbolize the Light of Christ coming into the life of the newly baptized; adults who are baptized hold their own Baptismal Candles.

What are Morning and Evening Prayer? Our Book of Common Prayer provides an Order for Daily Morning and Evening Prayer. These beautiful services are said by the clergy daily; they are sung in seminaries and monasteries. In the absence of a priest, lay readers offer these services for our Sunday worship. Acts 2:42 conjoins the Eucharist “the breaking of bread” with set “prayers.”

Why do you call your ministers “Father”? Anglican priests are called to be spiritual leaders and fathers of their congregations. In the Service of the Institution of Ministers, the Prayer book (Page 573) enumerates the duties and responsibilities of the priest in his relationship of father to his flock. The title “Father” best describes the priest’s office and ministry in our church.

Why do you keep a Church Calendar throughout the year? The seasons of the Church Year vividly reenact the life, death, resurrection, and ascension of the Lord Jesus. It also portrays the gift of the Holy Spirit and reaffirms the doctrine of the Holy Trinity. It is a dramatic reliving of the Christian Gospel on an annual basis. Through living the year with Jesus, we become more committed to his life and teachings.

Why do you use different colors in your worship? Once again, the colors illustrate the teachings of the Church. White is for joy, purple for repentance, green for growth, red for fire and blood, and black for sorrow. They awaken our sight to the drama of the church year and remind us of the saving grace of our Christian Life.

Why do you fast and abstain from foods? Fasting was practiced by Our Lord himself. Christians today and through the ages past have found spiritual strength and discipline in keeping fasts and not eating certain foods at certain times. The Scriptures tell us to fast for special needs and blessings. The Wednesdays and Fridays are kept by some as meat-fasts; Lent and Advent help us prepare for Easter and Christmas by fasting and abstinence. By bodily self-discipline, we enter into a new dimension of spiritual self-control and share the life of Jesus Christ more fully. (See Luke 5:35, “Then shall they fast in those days…)

Why have weekday celebrations of the Holy Communion? Celebrations for special purposes (healing, prayers for the departed, intercessions in times of need) are often best set apart from Sunday services. For many, the opportunity to receive during the weekdays is a great blessing and often fills a special need. We understand the Lord’s mandate, “Do this,” to mean “at all times and in all places…”

Why do you use incense in worship? Incense is one of the three gifts the Wise Men brought the infant Jesus. Its sweet aroma and wafting smoke evoke spiritual images of heaven and prayers ascending to God. The use of incense is especially appropriate at Christmas and Epiphany services. Prayer and incense have always been linked, as Psalm 96:9 indicates.

Why do you ring bells at your services? The joyful pealing or solemn tolling of church bells is a worldwide Christian custom. The ringing of bells to mark solemn moments in the Holy Communion, celebrate feast days, or mark times of sorrow graphically in our lives. Whether the bells are large or small, they call worshippers to increased attention and devotion.

Why do you sing so much of your services? It has been said that to sing is to pray twice. The additional effort and communal character to hymns, chants, and canticles sung together by the clergy and congregation strengthen our fervor and unity. It also heightens the drama and impact of our services.

What is a Missal? Missals are altar books which contain the services, Scripture readings, and prayers used for the Holy Communion services of our church. Our 1928 Book of Common Prayer services are augmented in accordance with its general rubrics which say that, “…. In addition to these services, the minister, in his discretion, subject to the direction of the Ordinary, may use other devotions taken from this Book or set forth by lawful authority within the Church, or from the Holy Scripture…” (See Prayer Book, Page vii)

Why do your ministers wear special vestments? All clergy vestments are intended to mark the office, not the man. They are worn to hide the world and the individual personality and to exalt Christ in His Church. Each vestment has a special purpose:

The Cassock: its black is a reminder of death and it covers the minister’s street clothes.
The Surplice: is a white garment symbolizing joy and indicting a service is being offered.
The Stole: is the yoke of Christ, worn around the neck to yoke the minister to the Lord himself. Our ministry is his ministry.
The Alb: a full-length white vestment worn for Holy Communion signifying the purity of the Lord’s service.
The Amice: a white cloth worn around the neck to remind us of the helmet of salvation spoken by St. Paul.
The Cincture: a cord worn around the waist to call to remembrance the rope with which Christ was bound and led to trial.
The Maniple: a small piece of cloth worn over the arm like a towel to remind the minister that he is called to serve.
The Chasuble: a circular poncho-like garment in the color of the Church Season or Feast, like the seamless robe of Christ. It is Christ who ministers through his ordained servants: He is the High Priest forever.
The Cope: a processional cape worn on Sundays and Feast Days, as well as Evensong. Its color and decoration teach us about the occasion and its meaning.

There are many other articles of clergy apparel, and they all have a meaning and a teaching for us. Anglicans have many “sacramental” as well as Seven Sacraments. A “sacramental” is of the nature of a sacrament and reveals an inward and spiritual meaning to the believer in his worship.

These are just a few of the questions people ask about Anglican Faith and Practice. Anglicans are a part of the sacramental one Holy, Catholic, and Apostolic Church of Jesus Christ. We welcome all people and their questions. We offer a traditional faith, rich in centuries of sound biblical theology and worship. We invite you to join us!

“TRADITIONALISTS DO HAVE A CHOICE”

What we do in Church and Why - Asking the Prayers of the Saints

Wed, 2 Jul 2008 13:01:03 -0500

Who are the Saints?

The word SAINT means ‘holy one’, and so the saints are God’s holy people. In the broadest sense, all members of the Church are, potentially at least, ‘saints’. St. Paul uses the word in this way to have a more specific meaning.

Very early in the life of the Church it came to be recognized that certain individuals lived more obviously ‘holy’ lives or were specially favored by God. Chief among them were those who had died for the Faith - the martyrs, and supremely, the Mother of God herself.

As time passed the Church began to realize that holiness only sometimes went hand-in-hand with martyrdom. More often than not holiness was apparent in other, less dramatic ways. Often, though, it was only recognized after the Saint’s death.

“I Believe in the Communion of Saints”

Members of the Anglican Catholic Church say these words at the Offices of Morning and Evening Prayer; they are part of the Apostles’ Creed. They remind us that the Church is much bigger that our own congregation, or even the entire ‘Church Militant’ here on earth. They remind us that the larger part of the Church exists on the other side of the grave, the Church Expectant and the Church Triumphant.

The whole Church, living and departed, is united in the one eternal Eucharist. We are united in the one eternal Eucharist. We are united to Christ by Baptism and by eating His Body and Blood in the Eucharist, and so we are intimately united to each other.

Church Expectant

The Church Expectant consists of those Christians who have died, but who because of their need for preparation, are unable yet to enjoy the full presence of God. We pray for those souls in the belief that our prayers, together with those of the Saints in heaven, will hasten and ease their passage. As 2 Maccabees 2:44-45 puts it, “pray for the dead (will)… free the dead from their sin”.

Church Triumphant

The Church Triumphant is the Church in ‘heaven’. The souls of those Christians who are enjoying, to the full, the Heavenly Banquet. The Book of Revelation paints a picture of the glory of heaven and the fulfillment of the Saints. It also reminds us that the Saints in heaven continue to offer prayer to God.

Praying for Ourselves and Others

Praying for the needs of other people, for ourselves, is one of the four basic ways of praying. It is called SUPPLICATION.

We pray for ourselves, in the belief that whatever we ask in the name of Christ, God will give us. We must always remember, though, that God already knows our needs, and will provide them without waiting to be asked.

Praying for others, in particular, is one of the ways in which we demonstrate our care for them. We also ask other people to pray for us. Prayer for each other is the basic expression of Christian love.

God wants us to pray in this way, not because he will only gives us what we need if we ask for it, but because prayer is good for us! It helps us to be aware of God’s love for us; it helps us to be aware of the needs of others, and teaches us to love them; and above all it keeps us aware of our total dependence upon Him.
Asking the Prayers of the Saints

The practice of asking the Saints to pray for us was for many years frowned upon as something alien to our branch of the Church, and somehow wrong. Thankfully, in recent years its value has been rediscovered, and the practice is becoming more widely understood and used.

Why We Ask the Saints to Pray For Us

The most important reason is that God wants us to! When we ask the Saints to pray for us we are doing no more than God’s will.

In their lives, many of the Saints were able, by their prayers, to bring about spectacular works of healing and other ’miracles’. Most of them, though, demonstrated that they were friends with God in more mundane ways.

Their ability to do marvelous works was not their own, but came from God. It was God’s way of blessing us through them, and His way of showing us that He was honoring them, not as honor they deserved, but nonetheless God’s will. The same is just as true after a Saint had died.

One of the proofs required by the Church that God wishes to honor a person as a Saint, is that God first honored him/her. As a sign, God grants ‘favors’ in response to prayers addressed through the Saint. We call these favors ‘miracles’. If God gives honor, then who are we to withhold our respect and honor?

The second reason is that, just as we believe that prayers of a ‘holy’ living Christian will help us, so will the prayers of one who is even more alive! If the prayers of we, who are far from being ‘holy’ and from the throne of Grace, can work miracles, how much more will the prayers of the Saints!

St. Mary the Virgin

Of all the Saints, the queen is St. Mary, the Mother of God. The Gospel according to St. Luke is quite clear. Our Lady as we delight to call her, is of all women the most blessed. She, above all people, is most favored by God who chose her to be the mother of His only-begotten Son, Jesus.

Just as Our Lady is the Saint most highly honored by God, so it is right and fitting that she should be the most highly honored by Christ’s Church. We are told, if not commanded, in Luke 1:48, that “all generations shall call me blessed.”

Of all the means of honoring Our Lady, and indeed all the Saints, open to Christians, by far the most fitting is to ask her to pray for us. Asking her to pray for us is not to take anything away from Christ’s glory, but to magnify it by doing His will and honoring His Mother. The first recorded example of people asking her prayers is in the Gospel according to St. John (2:1-10), the story of the marriage of Cana of Galilee.

St. Luke’s Gospel (2:35) shows us that it is indeed God’s will that Our Lady will pray for us, and that her prayers will not go unheeded. The prophet Simeon says to Our Lady that “ a sword shall pierce through tine own soul, that thoughts out of many hearts may be revealed.”

Our Lady’s prayer for us is that of a mother for her children. When Our Lord was dying on the cross, almost His last act was to commit “the disciple whom He loved” to her maternal care. The beloved disciple’s response was to make a place in his home for her. The beloved disciple, who is not named, stands for all Christians, and so it was we who are committed to her care. It should also be the response of all faithful followers of Christ to make a place for His mother in their hearts.

Probably the best known prayer to Our Lady, which is easy to memorize, is the Hail Mary:
Hail Mary, full of grace, the Lord is with thee.
Blessed art thou among women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen.

Conclusion

Praying for others is a demonstration of our love for each other, and of our faith in God. It is just as important though, to ask other Christians, including the Saints, to pray for us. healing and life-giving Spirit into the Church

What we do in Church and Why - Anointing with Oil

Wed, 2 Jul 2008 12:46:58 -0500

Oil as a Symbol

We are all familiar with oil, in one form or another, in all aspects of our daily lives. We use it for cooking, heating, lubricating, and in a thousand and one other ways. Without it there would be no industry, no transport, and we would have to do without many of the ‘plastic’ goods we take for granted.

Oil has always been the ‘life-blood’ of society, a fact that the Jewish people of the Old Testament were very aware of. The oil which the Jews knew, and which is still in use today, is olive oil and it is the same oil which we use in Church. For the Jews a plentiful supply of oil, along with corn and wine, was a sign of God’s favor. Oil was, and still is, a sign of God’s blessing because it represents all that is best in life, God’s generosity to the people He loves.

Oil in Church

We use oil in Church in two ways: we sometimes burn it in votive lamps, and we anoint people with it. In both cases its use can be tracked back to the earliest times, and is recorded in the Old Testament and the New. The Christian Church adopted the use of oil from both Jewish and pagan practice very early in its history.

Anointing with oil largely fell from favor in the Church of England for several hundred years. However, its importance in recent times has been rediscovered there. In the United States, and specifically in the Anglican Catholic Church, it has its proper place in the Sacraments of Baptism, Confirmation, Unction, or the anointing of the sick, and in the Ordination of priests.
Sacramental Oil

Oil as a symbol reminds us of God’s boundless generosity towards us, and of His never-ending love of us. When we use it to anoint people in Church, it is more than merely a symbol, or reminder. It becomes one of the channels by which He blesses us with His Holy Spirit.

The oil is essentially no different from any other olive oil, but it is made special be being set aside specially for God’s purposes. God takes the ordinary things of this world, in this case olive oil, and makes them holy. He works through material things to show Himself to the world and to bring people back to Himself.

The Three Oils

The oils used for anointing are specially blessed for this purpose by the Bishop at the Chrism Mass on Maundy Thursday, so called because one of the oils used is called ‘Chrism.’

1. The Oil of the Sick - In the letter of St. James (5:14) we read, “Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord, and the Lord will raise him up.” The rite of anointing the sick in mind or body, those about to undergo surgery, those nearing death, is one of God’s gifts available to His people through His priests.

This kind of anointing is itself a Sacrament. Those who receive it can be confident that God will respond to the prayer of faith.

2. The Oil of Catechumens - A ‘catechumen’ is somebody who is preparing to become a Christian, and so this oil is used to accompany the Rite of Baptism.

When used, anointing at Baptism is a symbol which points to the gift of the Holy Spirit, which comes to the newly baptized person as it did upon Christ at His Baptism in the Jordan. In Baptism we are “born of water and the Spirit” (John 3:5), the Holy Spirit which is the gift of Christ to His Church.

This anointing also reminds us at Baptism that we are made inheritors of the Kingdom of God. Sometimes the head of the person is anointed with the oil of Chrism. (Kings and Queens are anointed at their coronations.)

3. The Holy Chrism - Holy Chrism is the oil used to anoint people at their Confirmation, and is also used to anoint priests at their ordination. It is also used in the consecration of altars and Church buildings. In the Anglican Catholic Church it is additionally used by bishops when they consecrate chalices and patens. ‘Consecration’ means making holy or setting apart for God’s purposes. It differs from the other two oils in that it alone is not pure olive oil. A scented balsam is mixed with the oil to make the Chrism.

How the Oil is Used

The oil is almost always applied using the right thumb, or occasionally is poured on. When applied with the thumb, it is usually applied in the form of a cross*. This is to remind us that all blessings come from the crucified Christ, the source of all healing and life for the world.

When anointing accompanies Baptism, the cross is marked in oil on the baptized person’s forehead. In this way they are ‘sealed’ with the Holy Spirit as a reminder of Revelation 7:3 in which the servants of God are “sealed…upon their foreheads.” In Baptism we are made servants of God.

Confirmation candidates and the sick are anointed in the same way on their foreheads, and for the same reasons. The sick are also anointed, as the need arises, on the infected part of their bodies. In this way their prayer is acted out.

In the Sacraments of Confirmation and Ordination the anointing is in addition to the action of “Laying-on of Hands”. In the Sacrament of Unction the anointing with prayer is at the heart of the rite, and although accompanied by the ‘Laying-on of Hands’, is itself the essential element.

Conclusion

As with all things Christian, God chooses the ordinary things of this world, and by His Grace makes them extra-special. He then uses them to make His presence felt in the world. His does this when through the Holy Water of the Font He gives new and eternal life to His people. His does this supremely when He takes the bread and wine at the hand of a priest and returns them as the Body and Blood of Christ. He does this when, by means of Holy Oils, he pours His healing and life-giving Spirit into the Church and upon her members.

*See Making the Sign of the Cross in this series for further details.

What we do in Church and Why - Incense

Wed, 2 Jul 2008 12:22:47 -0500

What is Incense?

Incense is made from various aromatic resins and gums from trees and other plants. When burned it gives off scented smoke. In church it is normally burned in a CENSER or THURIBLE. Because it is difficult to burn on its own, and to create the maximum amount of smoke, it is burned along with charcoal.

Which Churches Use Incense?

Most of Christianity use, or have used, incense in worship. All the Eastern Orthodox Churches burn incense at most of their services, or liturgies. In the ‘west’ the Roman Catholic Church burns incense at many points of its services.

The Church of England used incense throughout its history, until the mid 1600’s, when it fell into disuse generally. But even then, it continued to be used in worship in isolated churches such as York Minster, and since the mid 19th century its use spread and increased. Nowadays many churches, and particularly Anglican Catholic churches, are rediscovering the benefits to be gained from burning incense as part of their worship.

Why Burn Incense?

Incense and the Liturgy

LITURGY is the formal public worship of the Church, its work. The Liturgy of the Church is made up of each individual Christian, and should be the best that can possibly offer to God.
Christian worship erupts out of our love of God and our desire to express that love. As such we should worship Him ‘with all our heart, with all our soul, and with all our mind, and with all our strength.’ Good liturgy is designed to stimulate just such a response in us, by exciting the senses and feeding our imagination.

One of the elements of good liturgy is, for example, the use of colorful vestments, processions and the like. Singing and chanting is another important element of liturgy, stimulating as it does the sense of hearing. The use of incense enables even fuller participation in the liturgy by stimulating the sense of smell. It also provides color, movement and sound as the thurible is swung and its chain ‘clinks’ and ‘tinkles.’

Incense as Symbol

Symbols help to point our minds in the direction of invisible realities, and speak to us in a language often richer than words alone. As a symbol, incense is exceptionally rich in associations. Of its many possible associations, two are particularly worthy of mention here.

1. In Matthew 2:11 we read of the Magi bringing Frankincense (a particular type of incense) as a gift to the Christ child. In the words of the well loved Christmas carol “Incense owns a Deity nigh,” which means that incense is a sign of our belief in the Real Presence of Christ, the Son of God. What was good enough for the Magi is surely good enough for us!

2. In the Book of Revelation, or Apocalypse, the burning of incense appears to be an important part of the worship of heaven. In Revelation 5:8 we read of “golden bowls full in incense, which are the prayers of the Saints.”

While this book is symbolic, and was never intended to be taken as literally accurate, many commentators believe that the writer of the book was strongly influenced by the worship, or liturgy, of his own church. When we burn incense we remind ourselves that our prayers, like incense, ascend to the throne of God and mingle with the prayers of the Saints in heaven.

The Offering of Incense

At the heart of worship in the Temple at Jerusalem was sacrifice. The sacrificial offering was usually a living thing such as a lamb or bird, but the fruits of the earth were also offered, including incense. In the Temple there was even an altar specially set aside for the burning of incense.

Whit the destruction of the Temple by the Romans in 70 A.D., the sacrificial worship of the Old Testament came to an end. The necessity for much of it had already been brought to an end several years before by the all-sufficient sacrifice of Christ on the Cross. Our human need to offer thanksgiving and sacrifice to God remains, however.

In our daily lives, Christians have the opportunity to give the best of themselves back to God in service of each other. In our worship we have the opportunity to offer tokens which represent ourselves. Incense is a token of the best we have to offer. In 2 Corinthians 2:15 we read, “We are indeed the incense offered by Christ to God both for those who are on the way to salvation, and for those who are on the way to perdition. To the later it is a deadly fume that kills; to the former a vital fragrance that brings life.”

In the Mass we join our offering with that of Christ Himself on the cross, as at the hands of the priest. He offers Himself to the Father on our behalf. The burning of the incense in the Mass reminds us that Christ’s sacrifice is real, and just as effective for us who are alive today as it was when He died on the Cross.

When We Burn Incense

The most natural and appropriate time to burn incense is when the Lord comes among us in Person in the Eucharist. In the same way, if you are fortunate enough to attend a church in which the service of Benediction* is available, you will find incense burned then.

Incense is traditionally burned at particular points during Divine Service, notably during the TeDeum and Benedictus at solemn celebrations of Morning Prayer, and during the Magnificat at Solemn Evensong. It is also occasionally used at other times, such as at funerals, and when objects and places are blessed.

*BENEDICTION is a particularly beautiful and moving service in which Our Lord is worshiped, present in person in the Blessed Sacrament, and in which His blessing is sought.

“Let my prayer be set forth in thy sight as the incense…”

What we do in Church and Why - Lighting Candles

Wed, 2 Jul 2008 11:32:40 -0500

Background

Light is something that most people take so much for granted, that we hardly give it a second thought. Nowadays most of our houses are lit by electricity, but not long ago people relied on gas, oil and candle power for artificial light.

The need is fundamental. There can be no life without light. It will come as no surprise, then, to learn that images of light and darkness recur throughout the Bible.

Almost the first thing that we read in the Old Testament (Genesis 1:2) is that in the beginning “The earth was without form and void, and darkness was on the face of the deep.” The very first action of God in creation was to say, “Let there be light’; and there was light and God saw that the light was good.” (Genesis 1:3)

In the New Testament too, light is a key image. The Gospel according to St. John describes Our Lord as “the light.” Not the light created by God, but the Creator Himself! Our Lord, too, uses the image of light to teach His disciples, when He says that we should shine as lights exposed on hilltops, and not hide our faith under buckets.

Candles in Church

The Pascal Candle

A Pascal Candle can be found in most churches, and it is easy to identify. It could well be taller and fatter than any other candle in the church, but it is certain to be the only candle to be decorated either with a decal or by being painted. From Easter to Pentecost, or Whitsunday, it will be in a prominent position in the Sanctuary near the High Altar.

The Pascal Candle is named after the PASCH, the passion, death and resurrection of the Lord. The candle is blessed at the Easter Vigil ceremonies, and represents Christ the light of the world. The Easter Vigil includes the first Eucharist of Easter, and is a dramatic re-presentation of the mysteries of creation and redemption. It begins in total darkness, but ends in a flood of candle-lit glory!

Two of the ceremonies are of particular interest here:

1. Immediately after lighting, the Pascal Candle is carried in procession through the darkened church. As the Pascal Candle approaches the Choir, the ministers and congregation in turn light candles they are holding from the Pascal Candle, and from each other. This is a powerful image of the way in which we come to share in the living light of Christ, and also spread that light throughout the world.

2. Towards the end of the Vigil, before the Eucharist, the Pascal Candle is taken in procession to the front. There, using the candle as a symbol of Christ, waters of Baptism are blessed as the candle is dipped three times into the font. This reminds us that in Baptism we enter into the tomb of death with Christ, only to rise again in Him, whose Resurrection we are about to celebrate.

After Pentecost the Pascal Candle is kept in the Baptistry for use during Baptism.

Altar Candles and Processional Lights

The number of candles used to decorate altars can vary, but traditionally they are in combinations of two four and six. A useful rule of thumb is that the more candles, the more important the altar is likely to be.

Side and Lady Chapel altars normally have two, or sometimes four candles (two being lit for low mass, all four only being lit on high feast days). The High Altar would have anything up to six candles (seven when a bishop is present).

The more obvious symbolism is that the altar represents the throne of God, from which the light of Christ shines upon His gathered people. You may also find it helpful to meditate upon what the number and arrangement of the candles might suggest.

Candles carried in procession are a simple, but effective way of honoring both the cross which they accompany, and also the priest as he represents the person of Christ. Their use adds both dignity and color to the Church’s worship.

Baptism Candles

Many priests in the Anglican Catholic Church present a lighted candle to the newly baptized person at a certain point during toe rite.

Before the service begins the Pascal Candle should be lit, and the baptismal candle is lit from this. The symbolism demonstrates clearly that, through the Rite of Baptism, the newly baptized person shares in the life of the Risen Lord, represented by the Pascal Candle. The words which accompany the giving of the candle can also point out an important meaning: “Receive the light of Christ, that when the bridegroom cometh thou mayest go forth with all the Saints to meet Him….”

Prayer Candles

You may be fortunate enough to worship in a Church which has a PRICKET STAND or a stand holding VOTIVE or prayer candles. If you do, or when you go into a church that does, one will usually be found near a statue/shrine of a saint or near to the Reserved Sacrament. Lighting a candle in prayer is a powerful symbol, full of meanings.

Here are some helpful ideas:

1. The lit candle reminds us of our Baptism, and the way that we share in the life of Christ by sharing in the life of the Church.

2. When we go, leaving the burning candle behind, we are reminded that our souls never leave the presence of God, in company with His Saints.

3. Prayer is not self-centered, it is God centered, and an important element is prayer for other people and causes. When lighting your candle, it is a very good idea to light a candle for those others you want to pray for.

The candle will not be a substitute for the prayer of your heart, but an accompaniment. A small offering which, in honoring the Saint and giving glory to God, speaks both from the heart and to the heart. Lighting votive candles in church, when asking the prayers of the Saints and thereby to the greater glory of God, is growing in popularity in the Anglican Catholic Church. It is a devotional practice in which many millions of Christians the world over have found inspiration.

What we do in Church and Why - Genuflection

Wed, 2 Jul 2008 11:20:39 -0500

What is Genuflection?

To GENUFLECT is to ‘bow the knee’; to go down on one knee. It is the most profound and solemn form of bowing.

The next most solemn form of bowing is a profound bow from the waist. Finally there is the simplest form in which the head alone is inclined slightly forward and down.

Why Bother?

Prayer

“And the Word was made flesh and he dealt among us” (John 1:14). These words are at the heart of the Christian Gospel. It is only because of that one almost unbelievable fact that we can pray at all. These words also remind us of a fact that the whole human person, spirit, mind and body has been ‘saved.’ A fact emphasized when the Risen Christ ascended, or returned, to the Father taking His human body with Him.

When we pray we offer our whole self to God, we come before the throne of the Heavenly Grace with humility. The whole self seeks to be united with God. Although prayer comes from the heart it is often expressed, rightly and naturally, through our bodies.

We pray with words. We put into words, in the best way that we can, what we want to say to God. There is so much that we want to say to Him, though, that we simply cannot find words to express it. Indeed, the most meaningful prayer is often completely silent, for when we stop talking to God we may listen to what He might want to say.

Midway between words and silence is ‘non-verbal’ communication, the language of facial expression and bodily movement. It is such a powerful language because it is almost instinctive. One gesture is often worth a thousand words, as we all know! It can express attitude and state of mind, and when in accompanies words can point up their deeper meanings to us.

Worship

In the United States we are not familiar with physical signs of reverence and honor in non-Church life as are our English cousins. In Great Britain anyone who has been in a courtroom will have seen how the officials have to nod, or bow the head to the judge or magistrate when they pass in front of him. The same is true of people who are introduced to Her Majesty the Queen; they curtsey or bow.

In this way they are saying that what the person stands for, or represents, is worthy of their respect. How much more is God worthy, not only of our respect, but of the worship of our souls!

In St. Paul’s letter to the Philippians (2:9) we read: “Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the Name of Jesus every knee should bow, in heaven and on earth and under the earth.”

For the person who wishes to worship the Lord with all their heart, with all their soul, with all their mind and with all their strength, worship with the body is both right and natural.

When to Genuflect

When we genuflect depends partly on the tradition of the church where you worship. Whatever the current tradition of your church, though, the general rule should be to reserve the most solemn reverence, i.e. genuflection, for the most solemn times,. Genuflection is particularly appropriate in the presence of God Himself!

If you are fortunate enough to worship in a Church in which the Body of Christ (the Blessed Sacrament) is reserved, it is right to acknowledge the Lord’s Real Presence with a brief act of worship on entering or leaving the building. Normally a genuflection in the direction of the place of reservation, coupled with a turning of the mind towards Him is enough.

If you are unsure whether the Blessed Sacrament is reserved in your church, then look for the tell-tale sign of a permanently lit lamp, red or white, near to a wall-safe or box fitted to, near or suspended above the altar. The wall-safe is called an AUMBRY, the box is called a TABERNACLE, or when suspended over an altar it is called a HANGING PYX. Alternately you could ask if there is one of these things in your church. Whether the Body of Christ is reserved in your Church or not, during the Eucharist the Body and Blood of the Lord certainly comes into the church.

The Real Presence of the Lord God Himself comes among us under the appearance of bread and wine as St. Paul’s first letter to the Corinthians (ch.11) reminds us. When you move from your seat to go up for Communion, remember who is waiting for you at the altar, and genuflect to adore your Lord and God. After you have received the Body and Blood of the Lord, and before you retake your seat, it is a good practice to genuflect in adoration of the Lord who is still present at the altar.

When to Bow

Although customs vary tremendously there are several points during the Eucharist at which it is traditional to bow profoundly.

1. At the word “And was incarnate by the Holy Ghost … and was made man” in the Creed, in honor of the Incarnation of Our Lord, a genuflection is the general custom in Anglican Catholic churches, but a profound bow is an alternative.
2. At the Words of Institution in the Eucharistic Prayer, at which moments the bread and wine become the Body and Blood of Christ, although one is already kneeling, a profound bow is in most places the custom.

More generally, it has been customary to bow the head slightly at the mention of the name of Jesus, whenever it is heard in Church. This practice not only honors the sacred name, but encourages us to be attentive at all times during Divine Service.

Equally traditional is the practice of turning to the High Altar and bowing the head as you pass in front of it, honoring the throne of God in Church, the Holy of Holies.

Practice does vary so much that there can be no hard and fast rules about when to bow, or even how to bow. For many people; unused to bowing, the slightest nod of the head can feel very conspicuous! Don’t let that out you off though because, however it feels, it is very unlikely that anyone else will notice, and you will soon become accustomed. Above all, if you put your soul, your mind, and your body into worship you can’t go far wrong.

What we do in Church and Why - Making the Sign of the Cross

Wed, 2 Jul 2008 11:12:54 -0500

The Cross and Christianity

St. Paul writes, “Far be it from me to glory except in the Cross of Our Lord Jesus Christ” (Gal. 6:14). For St. Paul the Cross is one of the two hinges of our faith, the other is the Resurrection. In fact, the Resurrection is only possible after we have been crucified “to the world” and the world to us.

How to make the Sign of the Cross

Making the sign of the Cross is a feature of worship throughout Christendom, although its form varies from East to West. It can be made over other people and objects, or self-administered. In the Western Church, including the Anglican Catholic Church, it is usually made with the right hand.
You begin by:
touching the forehead,
bringing the hand down to the “heart”,
touching the left shoulder and then bringing the hand across the chest to the right shoulder.
In one fluid action you will trace the sign of the Cross upon yourself.

When to make the Sign of the Cross

The sign of the Cross can be made at almost any time. It is more usually made either in response to it being traced over us, in blessing by a priest, or at particular significant points in worship and prayer.

During the Eucharist

There are nine points within the Eucharist or Mass at which the sign of the Cross is commonly made upon oneself. They are:
1. At the words, “in the name of the Father, and of the Son, and of the Holy Ghost, Amen.”
2. At the words of absolution.
3. At the beginning of the Gospel reading. *
4. At the end of the prayer for the dead in the intercessions.
5. (During the Prayer of Consecration) When the Consecrated Host is raised.
6. When the Chalice is raised.
7. At Holy Communion
-before receiving the Host, and
8. -before receiving the Chalice.
9. When the priest pronounces the final blessing.

(*The way of making the Sign of the Cross at the beginning of the Gospel differs slightly from the usual way. It is made with the thumb of the right hand, and consists of three Crosses in one. A small Cross is traced on the forehead, and then on the lips, before the hand is moved to the breast. This reminds us that we are redeemed in all our parts: mind, spirit and body. When we hear the Gospel we pray that we should understand it with our minds, speak it with our lips and believe it in our hearts.)

Other Times

It will be noticed that numbers 1, 2, 4 and 9 also occur frequently during Morning and Evening Prayer, in the Occasional Offices, and in private prayer. It is equally appropriate to make the sign of the Cross at those times and at the beginning of the Gospel Canticles: Benedictus, Magnificat, and Nunc Dimittis.

Some churches are fortunate enough to have a small dish or bowl of “Holy Water” (called a stoup) near the entrance. It is good practice when entering or leaving a church to dip a finger in and make the sign of the Cross with the water. This will remind you of your baptism and Confirmation in which you were signed with the Sign of the Cross.

The Cross as ‘Sign’

The symbol of the Cross is common to Christians of all traditions, and has been since the beginning of Christian history. It is to be seen in art, in and on our churches, and as ornaments on our bodies. All of this is appropriate for Christians, because the sign of the Cross constantly reminds us of what Christ did for us all.

When we make the sign of the Cross, we are reminding ourselves that what Christ did on the Cross ‘He did for me’ personally!

In making the sign of the Cross, we “glory in the Cross of Christ”, and we ‘take up our Cross.’ When we ‘take up our Cross’ we must be prepared to say to God ‘not what I will, but your will be done.’ ‘Not I, but thou!’

The Cross as ‘Prayer’

Very often when we make the sign of the Cross, we do it to accompany another prayer. For example, we make the sign of the Cross when we say the words, “In the name of the Father…etc.” In this case, the three points of the Cross may remind us of the Trinity. Making the sign of the Cross is also a prayer itself; a prayer without words.

It is fitting that when we come together in worship, we should worship with all our being. We are to worship with our minds, our souls, and also our bodies, for our bodies are the “Temple of the Holy Spirit.” Making the sign of the Cross is nothing less than worshiping with our bodies, for what is more fitting for the body than movement and gesture?

When we use words to pray, we are using only one form of language. The body has its own language also, in which making the sing of the Cross is an eloquent expression. One small gesture can speak volumes of words.

What to Expect in an Anglican Church

Wed, 2 Jul 2008 11:06:27 -0500

Think of this as your 'First-Time Guide to Visiting an Anglican Church'.
Most important, remember this: You'll be welcome. We extend a cordial welcome to you to worship with us, and offer this document as a brief introduction to the Anglican Church and its ways.

The Place of Worship
As you enter, you will notice an atmosphere of worship and reverence. Anglican churches are built in many architectural styles; but whether the church is small or large, elaborate or plain, your eye is carried to the altar, or holy table, and to the cross. So our thoughts are taken at once to Christ and to God whose house the church is.
On or near the altar there are candles to remind us that Christ is the "Light of the world''. Often there are flowers, to beautify God's house and to recall the Resurrection of Jesus.
On one side at the front of the church, there may be a lectern-pulpit, or stand, for the proclamation of the Word; here the Scriptures are read and the sermon is preached. In many churches, however, the lectern is separate from the pulpit and stands on the opposite side of the church.

The Act of Worship
Anglican church services are congregational. In the pews you will likely find the Book of Common Prayer, though some countries use supplementary prayer books (Canada, for instance, uses the Book of Alternative Services regularly.) This enables the congregation to share fully in every service. In the Book of Common Prayer, the large print is the actual service. The smaller print gives directions to ministers and people for conduct of the service.

You may wonder when to stand or kneel. Practices vary---even among individual Anglicans. The general rule is to stand to sing---hymns (found in the Hymnal in the pews) and other songs (many of them from the Holy Bible) called canticles or chants and printed as part of the service. We stand, too, to say our affirmation of faith, the Creed; and for the reading of the Gospel in the Holy Eucharist. Psalms are sung or said sitting or standing. We sit during readings from the Old Testament or New Testament Letters, the sermon, and the choir anthems. We stand or kneel for prayer to show our gratefulness to God for accepting us as children or as an act of humility before God.

The Regular Services
The principal service is the Holy Eucharist (Holy Communion). In some Anglican churches it is celebrated quite simply, without music, early on Sunday morning. Weekday celebrations also are frequently without music, and without sermon. When celebrated at a later hour on Sundays, or on other great Christian days such as Christmas, music and a sermon are customary.

Another service is Morning Prayer. The parallel evening service is Evening Prayer. These services consist of psalms, Bible readings, and prayers; and may include a sermon. They may be with or without music. While some parts of the services are always the same, others change. At the Holy Eucharist, for example, two or three Bible selections are read. These change each Sunday. So do the psalms. Certain of the prayers also change, in order to provide variety. Page numbers for parts of the service printed elsewhere in the Book are usually announced or given in the service leaflet. But do not be embarrassed to ask your neighbor for the page number. You will find the services of the Anglican Church beautiful in their ordered dignity, God-centered, and yet mindful of the nature and needs of human beings.

Before and After
It is the custom upon entering church to kneel in one's pew for a prayer of personal preparation for worship. In many churches it is also the custom to bow to the altar on entering and leaving the church as an act of reverence for Christ. Most Anglicans do not talk in church before a service but use this time for personal meditation and devotions. At the end of the service some persons kneel for a private prayer before leaving. Others sometimes sit to listen to the organ postlude.

Coming and Going
If there are ushers they will greet you, and may escort you to a pew. If you desire, they will answer your questions about the service. Pews are usually unreserved in Anglican churches. Following the service the pastor greets the people as they leave.